"Sexually curious and intellectually adventurous, adolescent Marie begins journaling about her life in Western Michigan's Bible Belt during the rise of the Christian Right. Over the span of many years, her writing becomes a meditation on the ways in which language makes, unmakes, and remakes us. In The Reconception of Marie, Marie's many voices coalesce in a reimagined bildèungsroman, where coming-of-age becomes coming-into-awareness, a spiritual quest navigated with humor, fervency, and the multivalency of queer grace"--

This book by one of our most admired and influential medievalists offers a fundamental reconception of the person generally assumed to be the first woman writer in French, the author known as Marie de France. The Anonymous Marie de France is the first work to consider all of the writing ascribed to Marie, including her famous Lais, her 103 animal fables, and the earliest vernacular Saint Patrick's Purgatory. Evidence about Marie de France's life is so meager that we know next to nothing about her-not where she was born and to what rank, who her parents were, whether she was married or single, where she lived and might have traveled, whether she dwelled in cloister or at court, nor whether in England or France. In the face of this great writer's near anonymity, scholars have assumed her to be a simple, naive, and modest Christian figure. Bloch's claim, in contrast, is that Marie is among the most self-conscious, sophisticated, complicated, and disturbing figures of her time-the Joyce of the twelfth century. At a moment of great historical turning, the so-called Renaissance of the twelfth century, Marie was both a disrupter of prevailing cultural values and a founder of new ones. Her works, Bloch argues, reveal an author obsessed by writing, by memory, and by translation, and acutely aware not only of her role in the preservation of cultural memory, but of the transforming psychological, social, and political effects of writing within an oral tradition. Marie's intervention lies in her obsession with the performative capacities of literature and in her acute awareness of the role of the subject in interpreting his or her own world. According to Bloch, Marie develops a theology of language in the Lais, which emphasize the impossibility of living in the flesh along with a social vision of feudalism in decline. She elaborates an ethics of language in the Fables, which, within the context of the court of Henry II, frame and form the urban values and legal institutions of the Anglo-Norman world. And in her Espurgatoire, she produces a startling examination of the afterlife which Bloch links to the English conquest and occupation of medieval Ireland. With a penetrating glimpse into works such as these, The Anonymous Marie de France recovers the central achievements of one of the most pivotal figures in French literature. It is a study that will be of enormous value to medievalists, literary scholars, historians of France, and anyone interested in the advent of female authorship.

Maison Femme: A Fiction Teresa Carmody, text Vanessa Place, images

Experiment 116 is a creative deformance of Shakespeare’s Sonnet 116 using automatic machine translation. The poems begin in their original Shakespearean English and are then moved to another language, then another, then perhaps a third, and then back to English. In this way, the poem moves, the poem lives; it is reincarnated, reproduced, misunderstood, and mistaken. The essay that concludes the book explores how our practices of reading, writing, and revision can benefit from the use of free online translation tools. Experiment 116 invites readers to imagine translation errors and variants appearing during this process as a bridge between languages, striking unintentional emotional chords and producing creative depictions of life, as potentially codified by multi-lingual readers. In so doing, it enables a fugitive relation to idioms and stages a confrontation with multiple languages that function as the resources by which poets create, through language, cultural bridges. Experiment 116 asks its reader to consider automated algorithmic language translation as a site for the birth of a poetics of a global refugee idiolect.

Autotheory--the commingling of theory and philosophy with autobiography--as a mode of critical artistic practice indebted to feminist writing and activism. In the 2010s, the term "autotheory" began to trend in literary spheres, where it was used to describe books in which memoir and autobiography fused with theory and philosophy. In this book, Lauren Fournier extends the meaning of the term, applying it to other disciplines and practices. Fournier provides a long-awaited account of autotheory, situating it as a mode of contemporary, post-1960s artistic practice that is indebted to feminist writing, art, and activism. Investigating a series of works by writers and artists including Chris Kraus and Adrian Piper, she considers the politics, aesthetics, and ethics of autotheory.

It all starts with an impossibly large set of tracks, footprints for a creature that could not possibly exist. The words sasquatch, bigfoot and yeti never occur in this novel, but that is what most people would call the hairy, nine-foot creature that would become a lifelong obsession for Aidan Fitzpatrick, and in turn, his granddaughter Sandy Langley. The novel spans the course of single winter day, interspersed with memories from Sandy’s life—childhood days spent with her distracted, scholarly grandfather in a remote cabin in British Columbia’s interior mountains; later recollections of new motherhood; and then the tragic disappearance that would irrevocably shape the rest of her life, a day when all signs of the mysterious creature would disappear for thirty years. When the enigmatic tracks finally reappear, Sandy sets out on the trail alone, determined to find out the truth about the mystery that has shaped her life. The Wild Heavens is an impressive and evocative debut, containing beauty, tragedy and wonder in equal parts.

The New Hollywood boom of the late 1960s and 1970s is celebrated as a time when maverick directors bucked the system. Against the backdrop of counterculture sensibilities and the prominence of auteur theory, New Hollywood directors such as Robert Altman and Francis Ford Coppola seemed to embody creative individualism. In Post-Fordist Cinema, Jeff Menne rewrites the history of this period, arguing that auteur theory served to reconcile directors to Hollywood’s corporate project. Menne traces the surprising affinities between auteur theory and management gurus such as Peter Drucker, who envisioned a more open and flexible corporate style. In founding production companies, New Hollywood filmmakers took part in the creation of new corporate models that emphasized entrepreneurial creativity. For firms such as Kirk Douglas’s Bryna Productions, Altman’s Lion’s Gate Films, the Zanuck-Brown Company, and BBS Productions, the counterculture ethos limbered up the studio system’s sclerotic production process—with striking parallels to how management theory conceived of the role of the individual within the firm. Menne offers insightful readings of how films such as Lonely Are the Brave, Brewster McCloud, Jaws, and The King of Marvin Gardens narrate the conditions in which they were created, depicting shifting notions of work and corporate structure. While auteur theory allowed directors to cast themselves as independent creators, Menne argues that its most consequential impact came as a management doctrine. An ambitious rethinking of New Hollywood, Post-Fordist Cinema sheds new light on the cultural myth of the great director and the birth of the “creative economy.”